1 Corinthians 15:11-12

15:11 Whether then it was I or they, this is the way we preach and this is the way you believed.

No Resurrection?

15:12 Now if Christ is being preached as raised from the dead, ¹  how can some of you say there is no resurrection of the dead?

Proverbs 3:1

Exhortations to Seek Wisdom and Walk with the Lord ² 

3:1 My child, ³  do not forget my teaching,

but let your heart keep ⁴  my commandments,

Proverbs 4:13

4:13 Hold on to instruction, ⁵  do not let it go;

protect it, ⁶  because it is your life.

Proverbs 6:20-23

6:20 My child, guard the commands of your father

and do not forsake the instruction of your mother.

6:21 Bind them ⁷  on your heart continually;

fasten them around your neck.

6:22 When you walk about, ⁸  they ⁹  will guide you;

when you lie down, they will watch over you;

when you wake up, ¹⁰  they will talk ¹¹  to you.

6:23 For the commandments ¹²  are like ¹³  a lamp, ¹⁴ 

instruction is like a light,

and rebukes of discipline are like ¹⁵  the road leading to life, ¹⁶ 

Proverbs 23:23

23:23 Acquire ¹⁷  truth and do not sell it –

wisdom, and discipline, and understanding.

Colossians 1:23

1:23 if indeed you remain in the faith, established and firm, ¹⁸  without shifting ¹⁹  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Colossians 1:2

1:2 to the saints, the faithful ²⁰  brothers and sisters ²¹  in Christ, at Colossae. Grace and peace to you ²²  from God our Father! ²³ 

Colossians 2:15

2:15 Disarming ²⁴  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ²⁵ 

Hebrews 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Hebrews 3:6

3:6 But Christ ²⁶  is faithful as a son over God’s ²⁷  house. We are of his house, ²⁸  if in fact we hold firmly ²⁹  to our confidence and the hope we take pride in. ³⁰ 

Hebrews 3:14

3:14 For we have become partners with Christ, if in fact we hold our initial confidence ³¹  firm until the end.

Hebrews 4:14

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession.

Hebrews 10:23

10:23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy.

[15:12]  ¹ tn Grk “that he has been raised from the dead.”

[3:1]  ² sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the Lord (5-12). Wisdom is commended as the most valuable possession (13-18), essential to creation (19-20), and the way to a long and safe life (21-26). There then follows a warning to avoid unneighborliness (27-30) and emulating the wicked (31-35).

[3:1]  ³ tn Heb “my son” (likewise in vv. 11, 21).

[3:1]  ⁴ tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”

[4:13]  ⁵ tn Heb “discipline.”

[4:13]  ⁶ tn The form נִצְּרֶהָ (nitsÿreha, from נָצַר, natsar) has an anomalous doubled letter (see GKC 73 §20.h).

[6:21]  ⁷ sn The figures used here are hypocatastases (implied comparisons). There may also be an allusion to Deut 6 where the people were told to bind the law on their foreheads and arms. The point here is that the disciple will never be without these instructions. See further, P. W. Skehan, Studies in Israelite Poetry and Wisdom (CBQMS), 1-8.

[6:22]  ⁸ tn The verbal form is the Hitpael infinitive construct with a preposition and a suffixed subjective genitive to form a temporal clause. The term הָלַךְ (halakh) in this verbal stem means “to go about; to go to and fro.” The use of these terms in v. 22 also alludes to Deut 6:7.

[6:22]  ⁹ tn Heb “it will guide you.” The verb is singular and the instruction is the subject.

[6:22]  ¹⁰ tn In both of the preceding cola an infinitive construct was used for the temporal clauses; now the construction uses a perfect tense with vav (ו) consecutive. The verb would then be equivalent to an imperfect tense, but subordinated as a temporal clause here.

[6:22]  ¹¹ sn The Hebrew verb means “talk” in the sense of “to muse; to complain; to meditate”; cf. TEV, NLT “advise you.” Instruction bound to the heart will speak to the disciple on awaking.

[6:23]  ¹² tn Heb “the commandment” (so KJV, NASB, NRSV).

[6:23]  ¹³ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[6:23]  ¹⁴ sn The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.

[6:23]  ¹⁵ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[6:23]  ¹⁶ tn Heb “the way of life” (so KJV, NASB, NRSV); NIV, NLT “the way to life.” The noun “life” is a genitive following the construct “way.” It could be an attributive genitive modifying the kind of way/course of life that instruction provides, but it could also be objective in that the course of life followed would produce and lead to life.

[23:23]  ¹⁷ tn Heb “buy” (so KJV, NASB, NIV, NLT); CEV “Invest in truth.”

[1:23]  ¹⁸ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ¹⁹ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:2]  ²⁰ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²¹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²² tn Or “Grace to you and peace.”

[1:2]  ²³ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:15]  ²⁴ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ²⁵ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).

[3:6]  ²⁶ sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.

[3:6]  ²⁷ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:6]  ²⁸ tn Grk “whose house we are,” continuing the previous sentence.

[3:6]  ²⁹ tc The reading adopted by the translation is found in Ì^13,46 B sa, while the vast majority of mss (א A C D Ψ 0243 0278 33 1739 1881 Ï latt) add μέχρι τέλους βεβαίαν (mecri telou" bebaian, “secure until the end”). The external evidence for the omission, though minimal, has excellent credentials. Considering the internal factors, B. M. Metzger (TCGNT 595) finds it surprising that the feminine adjective βεβαίαν should modify the neuter noun καύχημα (kauchma, here translated “we take pride”), a fact that suggests that even the form of the word was borrowed from another place. Since the same phrase occurs at Heb 3:14, it is likely that later scribes added it here at Heb 3:6 in anticipation of Heb 3:14. While these words belong at 3:14, they seem foreign to 3:6.

[3:6]  ³⁰ tn Grk “the pride of our hope.”

[3:14]  ³¹ tn Grk “the beginning of the confidence.”